It is easy to see why forgiveness is typically regarded as a virtue. Forgiveness is not always a virtue, however. Indeed, if I am correct in linking resentment to self-respect, a too ready tendency to forgive may properly be regarded as a vice because it may be a sign that one lacks respect for oneself. Forgiveness may indeed restore relationships, but to seek restoration at all cost--even at the cost of one’s very human dignity--can hardly be a virtue. And, in intimate relationships, it can hardly be true love or friendship either the kind of love and friendship that Aristotle claimed is an essential art of the human life. If I count morality as much as anyone else (as surely I do), a failure to resent moral injuries done to me is a failure to care about the moral value in my own person (that I am, in Kantian language, an end in myself) and thus a failure to care about the very rules of morality. To put the point in yet another way: If it is proper to feel indignation when I see third parties morally wronged, must it not be equally proper to feel resentment when I experience the wrong done to myself Morality is not simply something to be believed: it is something to be cared about. This caring includes concern about those persons (including oneself) who are the proper objects of moral attention.
Interestingly enough, a readiness to forgive--or even a refusal to display resentment initially--may reveal a lack of respect not just for oneself by for others as well. The Nietzschean view, for example, is sometimes portrayed like this: There is no need for forgiveness because a strong person will never feel resentment in the first place. Why Because he is not so weak as to think that other people--even those who harm him--matter enough to have any impact on his self-respect. We do not resent the insect that stings us (we simply deal with it), and neither should we resent the human who wrongs us.
Although there is something attractive and worth discussing about this view, most of us would probably want to reject it as too demeaning of other human beings and our moral relations with them. I shall thus for the present assume the following: that forgiveness is acceptable only in cases where it is consistent with self-respect, respect for others as responsible moral agents, and allegiance to the rules of morality, that is, forgiveness must not involve complicity or acquiescence (默认) in wrongdoings.
Which of the following best states the main idea of the text

A:Too ready to forgive is no more a real virtue than an evil. B:The consistency between self-respect and forgiveness is important. C:Rules of morality may guide the correct use of forgiveness. D:Caring about others and oneself demands generous forgiveness.

For three decades we’’ve heard endlessly about the virtues of aerobic (increasing oxygen consumption) exercise. Medical authorities have praised running and jumping as the key to good health, and millions of Americans have taken to the treadmill(踏车) to reap the rewards. But the story is changing. Everyone from the American Heart Association to the surgeon general’’s office has recently embraced strength training as a complement to aerobics. And as weight lifting has gone mainstream, so has the once obscure practice known as "Super Slow" training. Enthusiasts claim that by pumping iron at a snail’’s pace-making each "rep"(repeat) last 14 seconds instead of the usual seven-you can safely place extraordinary demands on your muscles, and call forth an extraordinary response. Slow lifting may not be the only exercise you need, as some advocates believe, but the benefits are often dramatic. 　　Almost anyone can handle this routine. The only requirements are complete focus and a tolerance for deep muscular burn. Fox each exercise-leg press, bench press, shoulder press and so on-you set the machine to provide only moderate resistance. But as you draw out each rep, depriving yourself of impetus, the weight soon feels unbearable. Defying the impulse to stop, you keep going until you can’’t complete a rep. Then you sustain your vain effort for 10 more seconds while the weight sinks gradually toward its cradle. Intense Uncomfortable Totally. But once you embrace muscle failure as the goal of the workout, it can become almost pleasure. 　　The goal is not to burn calories while you’’re exercising but to make your body burn them all the time. Running a few miles many make you sweat, but it expends only 100 calories per mile, and it doesn’’t stimulate much bone or muscle development. Strength training doesn’’t burn many calories, either. But when you push a muscle to failure, you set off a pour of physiological changes. As the muscle recovers over several days, it will thicken-and the new muscle tissue will demand sustenance. By the time you add three pounds of muscle, your body requires an extra 9,000 calories a month just to break even. Hold your diet steady and, very quickly, you are vaporizing body fat. 　　One might have benefited from any strength-training program. But advocates insist the slow technique is safer and more effective than traditional methods. Many Americans have taken to treadmill for years by virtue of

A:Many Americans have taken to treadmill for years by virtue of B:its greater consumption of oxygen. C:the compliment paid by authorities. D:the actual benefits from the exercise.

______ is a great virtue.

A:The wisdom B:Wisdom C:Wisdoms D:A wisdom

According to the passage, bees are fitted for communal life by virtue of their ______.

A:flexibility and initiative B:intelligence and sensitivity C:independence and endurance D:instincts and form

According to the passage, bees are fitted for communal life by virtue of their ______.

A:flexibility and initiative B:intelligence and sensitivity C:independence and endurance D:instincts and form

The word "virtue" (the last sentence) most probably means ______.

A:an advantage B:a shortcoming C:an excellent characteristic D:an outstanding ability

______ is a great virtue.

A:The wisdom B:Wisdom C:Wisdoms D:A wisdom